Shurangama Qingx (go-3)

Ananda suizenn tniax diyc jitt kuanw ee huat'imx, simx iauxx be bingvik. Ix kauwtauu qra Vuddyy qongw, "Anwjnuaw qongw hro guaw snex-siw lunhuee qapp ciangjai anlok bibiau :ee vnivnii si jitt lak qinkir, byy vadd hxang?"

(Shurangama Sutra, Volume 5 --3)

Ananda heard these sounds of Dharma, but he did not yet understand in his mind. Bowing his head, he said to the Buddha, "How can that causes me to revolve in the cycle of birth and death and what enables me to gain bliss and wonderful permanence be the six sense organs in both cases and nothing else?"

(楞嚴經卷第五之3)

阿難雖聞如是法音。心猶未明。稽首白佛。云何令我生死輪迴。安樂妙常。同是六根。更非他物。

Shurangama Qingx (go-2)

Hitt sii Sewjunx linbinw Ananda qapp huathue lairdew soxu co' yc :ee, iarr uirr birlaii itcer jiongwsingx jixdiamw li sxer in'enn laii junw jyr jionglaii ee bagjiux. Ix iong Jambunada jixsig-qimsig huad qngx ee ciuw syx Ananda ee tauu. Hitt sii sibhongx soxu vut ee sewqair kiw lak jiongw jinxdong. Druar dirr sewqair cincniu din'aix hiacc je ee Zulaii an' inx ee tauu qokk huad cud vyxqngx. Hiaxee qngx qang sijun an' hitt xee sewqair laii qaur Jeta Hngg quanr dirr Zulaii ee taukag-dingw. Jex si juui dairjiongr jingrlaii m bad duw .quer .ee. Jurr anxnex Ananda qapp juui dairjiongr longxx tniax diyc sibhongx naxx din'aix hiacc je ee Zulaii iong byy qang cuir cud qang imx qra Anana qongw, 
"Jin' hyw, Ananda. Liw beh liauxqaiw soxu snix .cud ee bubingg. Hro liw dirr snex-siw lunhuee dingwqinx :ee dogdok liw ee lak qinkir, byy vadd hxang. Liw qycc beh jaix busiong potee. Hro liw tangx qinxkuair kakjingr anlok, qaixtuad, jigjing ciangjai ee busiong qongqyw :ee marr si liw ee lak qinkir, byy vadd hxang."

(Shurangama Sutra, Volume 5 --2)

Then the World Honored One took pity on Ananda and on those in the assembly with something left to study, as well as on living beings of the future, in order to help them transcend the world and become eyes for the future. He rubbed the crown of Ananda's head with his Jambunada purple-golden bright hand. Instantaneously, all the Buddhalands in the ten directions quaked in six ways. Thus Come Ones as numerous as fine motes of dust, each dwelling in his respective world, emitted a precious light from the crown of his head. At one and the same time, their light went from their own countries to the Jeta Grove and anointed the crown of the Thus Come One's head. All in that great assembly obtained what they had never had before. Then Ananda and everyone in the great assembly heard the Thus Come Ones as numerous as fine motes of dust throughout the ten directions speak to Ananda with different mouths but in a single voice.
"Good indeed, Ananda! You wish to recognize your innate ignorance that causes you to turn on the wheel. The origin of the knot of birth and death is simply your six sense organs and nothing else. You also want to understand unsurpassed Bodhi, so that you can quickly realize bliss, liberation, tranquility, and wonderful permanence. It, too, is your six sense organs and nothing else." 

(楞嚴經卷第五之2)

爾時世尊憐愍阿難。及諸會中諸有學者。亦為未來一切眾生。為出世因作將來眼。以閻浮檀紫金光手。摩阿難頂。即時十方普佛世界。六種震動。微塵如來住世界者。各有寶光從其頂出。其光同時於彼世界。來祇陀林。灌如來頂。是諸大眾。得未曾有。於是阿難及諸大眾。俱聞十方微塵如來。異口同音。告阿難言。善哉阿難。汝欲識知俱生無明。使汝輪轉生死結根。唯汝六根。更無他物。汝復欲知無上菩提。令汝速證安樂解脫寂靜妙常。亦汝六根。更非他物。

Shurangama Qingx (go-1)

Ananda qra Vuddyy qongw, "Sewjunx, Zulaii suizenn suatbingg derr zi ywgi ee huatmngg, dnaxx quancad sewqanx beh qra qad tauw .kuix ee langg, narr m jaix qad ee guantauu, guaw siongsinr jitt xee langg jiongqibuew berdangr tauw .kuix. Sewjunx, guaw qapp huathue lairdew co' yc ee sniabunn iarr si anxnex. An' byy kaixsiw ixlaii qapp soxu bubingg jywhuew bet .kir jywhuew snix cud. Suizenn did diyc je qenwbunn qapp senrqinx, qongxx qiyr juer cutqex, iuguann bersux qecdngw zit ee malaria. Dogdok hibang liw huad dua juvix, kyxlenn gunw jiaxee dimlunn :ee, jixsi gunw qinaxzit srinx qapp simx ee qad dirr dyhh, an' dyhh laii tauw .kuix. Iarr hro birlaii koxlan jiongwsingx e tangx benw hamrzip lunhuee, be lag zip samqair."

Jiaxee ue qongw suah, ix dyrr qapp soxu dairjiongr pag dirr tokax (qingwvair), bagsaiw naxx horjuiw, singsimx qitai Vuddyy Zulaii busiong ee kaisi.

(Shurangama Sutra, Volume 5 --1)

Ananda said to the Buddha, "World Honored One, the Thus Come One has explained the two meanings, yet, as I now contemplate people in the world, I believe that if they try to untie a knot and cannot find its center, they will never get the knot undone. World Honored One, I and all the other Sound-hearers in the great assembly who are not beyond study are the same way. From time without beginning we have been accompanied in birth and death by ignorance. We have obtained these good roots of erudition and are said to have left the home-life, yet in fact we act like someone with a recurrent fever. I only hope that you, the greatly compassionate one, will take pity on us. We are sinking and drowning so that to this very day we do not know how our bodies and minds are in knots or how to go about untying them. Your explanation will also enable future living beings who are in suffering and difficulty to avoid the turning wheel and not fall into the three realms of existence."
After saying this, he and the entire great assembly made full prostrations. He wept profusely, and with sincere anticipation awaited the unsurpassed instruction of the Buddha, the Thus Come One.

(楞嚴經卷第五之1)

阿難白佛言。世尊。如來雖說第二義門。今觀世間解結之人。若不知其所結之元。我信是人終不能解。世尊。我及會中有學聲聞。亦復如是。從無始際與諸無明。俱滅俱生。雖得如是多聞善根。名為出家。猶隔日瘧。惟願大慈。哀愍淪溺。今日身心。云何是結。 從何名解。亦令未來苦難眾生。得免輪迴。不落三有。作是語已。普及大眾五體投地。雨淚翹誠。佇佛如來無上開示。

 

Shurangama Qingx (sir-37)

"Kyxiw jit xee kunr dang binn :ee, dirr bincngg jimxtauu-dingw dua kunr. Inx cur nirr u langg dirr ix kunr ee sii iong jingtuii jringx biw. Jitt xee langg bang-diongx tniax diyc jringx biw ee sniax, liahjunw si vadd hxang mihqnia, lahjunw decc longr qow iacc decc kar jxingx, dyrr dirr bang-diongx quair jxingx-sniax liahjuer caa qapp jiyc siy' kok ee hiangxsniax. Hitt jun hutzenqanx jingsinn, ix liammix jai'ngiaw si jingkurtuii ee sniax. Ix qaqi qra cur nirr ee langg qongw, 'Guaw decc binbang ee sii, liahjunw jingku-sniax si qow-sniax.' Ananda, jitt xee langg dirr bang-diongx qamxx e qir did jing, iyy, kuix, hap, tongx, qapp trad dingxdingw jiaxee jongrhongw? Ix ee hingtew suizenn decc kunr, tniax ee vunxsingr byy hunbee. Junw narr liw ee hingtew siausid .kir, siurguann censuaw suevai .kir, jitt xee tniax ee vunxsingr anwjnuaw diyhh uirr liw siaubet? Soxu jiongwsingx an' byy kaisiw ixlaii srunn soxu siktew imsniax kir ziog muixx jitt xee liamrtauu decc liujuanw, jingrlaii m bad kaikew liauxgno cingjing bibiau ciangjai ee vunxsingr. Byy tranr ciangjai ee vunxsingr, suacc ziog soxu hiaxee snix-bet, diwsuw vutduan snix cud jabcyr ee uwziamw decc liujuanw. Narr kiwsag snix-bet laii cisiuw ciangjai ee jinsingr, ciangjai ee qongbingg henxhen dirr binrtaujingg, sikdinn qinkir zinrbad ee simx ingqaix hitt sii ee siaubongg. Susniu qapp siongwtew longxx si din'aix. Zinrbad jing'ir si uwuer. Qapp jitt nng hxang li hng hng, anxnex liw ee huatganw ingqaix liammix ee cingcyw bingqngx. Anwjnuaw berdangr singjiu busiong qakdix?"

(Shurangama Sutra, Volume 4 --37)
"Consider a person who falls into a deep sleep while napping on his bed. While he is asleep, someone in his household starts beating clothes or pounding rice. In his dream, the person hears the sound of beating and pounding and takes it for something else, perhaps for the striking of a drum or the ringing of a bell. In his dream he wonders why the bell sounds like stone or wood. Suddenly he awakens and immediately recognizes the sound of pounding. He tells the members of his household, "I was just having a dream in which I mistook the sound of pounding for the sound of a drum. Ánanda, how can this person in the dream-state remember stillness and motion, penetrability and obstruction? Although he is physically asleep, his hearing-nature is not unclear. Even when your physical existence melts away and your life-force changes and dwindles, how could that nature melt away and be gone from you? But because beings, from time without beginning, have pursued forms and sounds and have followed their thoughts as they turn and flow, they still are not enlightened to the wonderful eternal pure nature.
"They do not accord with what is eternal, but chase after things that are subject to arising and ceasing. That is what causes them to be born again and again, flowing and turning in defilement. But if they reject arising and ceasing and uphold the eternal truth, an enduring light will appear, and with that, the sense-organs, defiling objects, and consciousnesses will disappear. Then you must maintain your distance from the defilements of the manifestations of thinking and the emotional states of consciousness. Then your Dharma-eye will accordingly become pure and bright. And, how can you fail to realize Unsurpassed Enlightenment?"

 

(楞嚴經卷第四之37)

如重睡人。眠熟床枕。其家有人。於彼睡時。擣練舂米。其人夢中聞舂擣聲。別作他物。或為擊鼓。或為撞鐘。即於夢時自怪其鐘為木石響。於時忽寤。遄知杵音。自告家人。我正夢時。惑此舂音將為鼓響。阿難。是人夢中。豈憶靜搖開閉通塞。其形雖寐。聞性不昏。縱汝形銷。命光遷謝。此性云何為汝銷滅。以諸眾生從無始來。循諸色聲。逐念流轉。曾不開悟性淨妙常。不循所常。逐諸生滅。由是生生雜染流轉。若棄生滅。守於真常。常光現前。根塵識心應時銷落。想相為塵。識情為垢。二俱遠離。則汝法眼應時清明。云何不成無上知覺。

Shurangama Qingx (sir-36)

Vuddyy qra Ananda qongw, "Liw vaxhak je qenwbunn, mrqycc huanlyw (u lrau) bue druu jin, bycaiw simdiongx jaix dendyr kixinx. Jinjniar dendyr henxhen dirr binrtaujingg, suacc jit diamw aw dy' m bad. Kiongxqniax liw ee singsimx iauxx berdangr hro liw sinwhok. Guaw dnaxx cir jiong' sikdinn soxu siogsu laii qaixduu liw ee gihik."

Liammisii Zulaii bingrling Rahula kar jxingx jit sniax, mng Ananda qongw, "Liw dnaxx u tniax .diyc bor?"

Ananda qapp dairjiongr longxx qongw, "Guaw u tniax .diyc."

Jxingx-aw diam .kir byy sniax. Vuddyy qycc mng qongxx, "Linw dnaxx u tniax .diyc bor?"

Ananda qapp dairjiongr longxx qongw, "Byy tniax .diyc."
Hitt sii Rahula qycc kar jit sniax. Vuddyy qycc mng qongxx, "Linw dnaxx u tniax .diyc bor?"

Ananda qapp dairjiongr qycc qongw longxx u tniax .diyc.

Vuddyy mng Ananda, "Liw anwjnuaw tniax e diyc? Anwjnuaw tniax be diyc?"

Ananda qapp dairjiongr longxx qra Vuddyy qongw, "Jxingx-sniax narr kar, anxnex guaw dyrr tniax e diyc. Kar quw sniax siausid, snia'imx qapp dongrdann siangsiangx byy .kir, anxnex dyrr qiyr juer byy tniax .diyc."

Zulaii qycc bingrling Rahula kar jxingx, mng Ananda qongxx, "Dnaxx u sniax bor?"

Ananda qapp dairjiongr longxx qongw, "U sniax."

Jit diap quw aw quer snia'imx siausid. Vuddyy qycc mng qongxx, "Jitmaw u sniax bor?"

Ananda qapp dairjiongr rinr qongxx, "Byy sniax."

U .jit .quw .aw, Rahula qycc laii longr jxingx. Vuddyy qycc mng qongxx, "Jitmaw u sniax bor?"

Ananda qapp dairjiongr longxx qongw, "U sniax."

Vuddyy mng Ananda, "Anwjnuaw qiyr juer u sniax? Anwjnuaw qiyr juer byy sniax?"

Ananda qapp dairjiongr longxx qra Vuddyy qongw, "Jxingx-sniax narr dann dyrr qiyr juer u sniax. Dann quw snia'imx siausid. Snia'imx qapp dongrdann siangsiangx byy .kir dyrr qiyr juer byy sniax."

Vuddyy qra Ananda qapp juui dairjiongr qongw, "Linw dnaxx anwjnuaw qaqi ee ue cywluan siy' dahtud?"

Dairjiongr qapp Ananda longxx qang sijun mng Vuddyy qongxx, "Gunw dnaxx anwjnuaw qongw si cywluan siy' dahtud?”

Vuddyy qongw, "Guaw mng linw qongxx u tniax .diyc bor? Linw dyrr qongw u tniax .diyc. Qycc mng linw qongxx u sniax nor? Linw dyrr qongw u sniax. Mrqycc u tniax .diyc qapp u sniax huedab byy jit xee junxdnia. Cincniu jitt kuanw anwjnuaw m si qiyr juer cywluan siy' dahtud? Ananda, snia'imx siausid byy dann, liw qongw byy tniax .diyc. Narr jniasit byy tniax .diyc, tniax ee vunxsingr ixx bet, dyrr qapp dax ciu siysiangg. Jxingx-sniax qycc danw, liw anwjnuaw e jaix? Jaix u iacc byy, si sniax ee siogdinn u iacc byy soxx kiw :ee. Beh tacc si hitt xee tniax ee vunxsingr uirr liw vnir jniaa u iacc byy? Tniax narr sidjai byy junjai, anxnex si'angw tangx jaix byy junjai? Soxiw qongxx Ananda, sniax dirr tniax lairdew qaqi u snix u bet, m si uirdiyhh linw tniax .diyc iacc byy, snia’imx jiacc laii snix .cud iacc bet .kir. Linw m jaix tniax ee vunxsingr u iacc byy, linw dyrr e dendywtauu liac sniax juer tniax. Anwjnuaw tangx kir quair hiaxee guduu jipbee :ee liac ciangjai juer dngrbet?  Vitqingr byy ingqaix qongw lirkuix soxu drang, jing, tatbat, qapp kaitongx dingxdingw jiaxee dyrr qongw tniax byy vunxsingr."

(Shurangama Sutra, Volume 4 --36)

The Buddha told Ánanda, "You study and learn much, but you have not yet put an end to outflows. In your mind you know only the causes of being upside down. But when the true inversion manifests, you really cannot recognize it yet. Lest your sincerity and faith remain insufficient, I will try to make use of an ordinary event to dispel your doubts."
Then the Thus Come One instructed Rahula to strike the bell once, and he asked Ánanda, "Did you hear that?"
Ánanda and the members of the great assembly all said, "We heard it."
The bell ceased to sound, and the Buddha again asked, "Do you hear it now?"
Ánanda and the members of the great assembly all said, "We do not hear it."
Then Rahula struck the bell again. The Buddha again asked, "Do you hear it now?"
Ánanda and the great assembly again said, "We hear it."
Ánanda and the members of the great assembly all said to the Buddha, "When the bell is rung, we hear it. Once the sound of the bell ceases, so that even its echo fades away, we do not hear it."
The Thus Come One again instructed Rahula to strike the bell, and asked Ánanda, "Is there a sound now?"
Ánanda and the members of the great assembly all said, "There is a sound."
After a short time the sound ceased, and the Buddha again asked, "Is there a sound now?’
Ánanda and the great assembly answered, "There is no sound."
After a moment, Rahula again struck the bell, and the Buddha again asked, "Is there a sound now?" 
Ánanda and the great assembly said together, "There is a sound."
The Buddha asked Ánanda, ‘What is meant by ‘sound,’ and what is meant by ‘no sound?" Everyone in the great assembly including Ánanda told the Buddha, "When the bell is struck there is a sound. Once the sound ceases and even the echo fades away, there is said to be no sound."
The Buddha said to Ánanda and the great assembly, "Why are you inconsistent in what you say?"
The great assembly and Ánanda then asked the Buddha, "In what way have we being inconsistent?"
The Buddha said, "When I asked if it was your hearing, you said it was your hearing. Then, when I asked you if it was sound, you said it was sound. I cannot ascertain from your answers if it is hearing or if it is sound. How can you not say that is inconsistent? Ánanda, when the sound is gone without an echo, you say there is no hearing. If there were really no hearing, the hearing-nature would cease to be. It would be just like dead wood. If then the bell were sounded again, how would you know? What you know to be there or not to be there is the defiling object of sound which seems to come into being and cease to be. But how could the hearing-nature be there or not be there? And if the hearing really were, as you contend, not there, who would know it was not there? And so, Ánanda, the sounds that you hear are what rise and cease. Your hearing-nature does not come into being and cease to be based on the arising and ceasing of the sounds you hear. You are so upside-down that you mistake sound for hearing. No wonder you are so confused that you take what is eternal to be Annihilationism. Ultimately, you cannot say that there is no hearing-nature apart from movement and stillness, from obstruction and penetration and the rest."

(楞嚴經卷第四之36) 
佛告阿難。汝學多聞。未盡諸漏。心中徒知顛倒所因。真倒現前。實未能識。恐汝誠心猶未信伏。吾今試將塵俗諸事。當除汝疑。即時如來敕羅侯羅擊鐘一聲。問阿難言。汝今聞不。阿難大眾。俱言我聞。鐘歇無聲。佛又問言。汝今聞不。阿難大眾。俱言不聞。時羅侯羅又擊一聲。佛又問言。汝今聞不。阿難大眾。又言俱聞。佛問阿難。汝云何聞。云何不聞。阿難大眾俱白佛言。鐘聲若擊。則我得聞。擊久聲銷。音響雙絕。則名無聞。如來又敕羅侯擊鐘。問阿難言。汝今聲不。阿難大眾。 俱言有聲。少選聲銷。佛又問言。爾今聲不。阿難大眾。答言無聲。有頃羅侯更來撞鐘。佛又問言。爾今聲不。阿難大眾。俱言有聲。佛問阿難。汝云何聲。云何無聲。阿難大眾俱白佛言。鐘聲若擊。則名有聲。擊久聲銷。音響雙絕。則名無聲。佛語阿難及諸大眾。汝今云何自語矯亂。大眾阿難。俱時問佛。我今云何名為矯亂。佛言。我問汝聞。汝則言聞。又問汝聲。汝則言聲。唯聞與聲。報答無定。如是云何不名矯亂。阿難。聲銷無響。汝說無聞。若實無聞。聞性已滅。同於枯木。鐘聲更擊。汝云何知。知有知無。自是聲塵或無或有。豈彼聞性為汝有無。聞實云無。誰知無者。是故阿難。聲於聞中自有生滅。非為汝聞聲生聲滅。令汝聞性為有為無汝尚顛倒。惑聲為聞。何怪昏迷以常為斷。終不應言。離諸動靜閉塞開通。說聞無性。

 

Shurangama Qingx (sir-35)

Ananda qra Vuddyy qongw, "Sewjunx, dyrr cincniu Vuddyy qongw :ee, knikib de huad qakdix ee simx beh qriuu ciangjai dilehh, diyhh qapp qongqyw ee derui qapp bingbok u siy' duiwingr. Sewjunx, kyxviw qongqyw lairdew, Bodhi (potee), Nirvana (liappuann), Jinsit Zucuw, Vudsingr, Amala-Consciousness, Kangx Zulaijongr, qapp Dua Uanbuanw Qniar-Diwhui. Jitt cid jiongw bingbok, bingcingx suizenn u hunvet, cingjing uanbuanw, texsingr qenqor, bersux qimqongx ongg, ciangjai dilehh be pnaiw. Narr qnir qapp tniax lirkuix bingg, amr, drang, jing, tongx, qapp trad, quibuew si byy texsingr. Dyrr cincniu simliam lirkuix taujingg hiaxee sikdinn, qinwvunw dyrr byy soxx u. Anwjnuaw qra jit xee quibuew e dngrbet :ee knuar juer siulen ee in'iuu laii beh did diyc Zulaii cid jiongw ciangjai dilehh ee qongqyw? Narr lirkuix bingg-amr, qnir vitqingr si kangx. Dyrr cincniu byy taujingg hiaxee sikdinn, simlaim ee jursingr dyrr e bet .kir. Jing'au laihuee jimjiog cuisniu qiujingr, guaw zinruii vunxdew dyrr byy guaw simx qapp guaw simx ee soxjai. Narr anxnex, beh qra sniaw dongwjuer in'iuu laii qriuu did bysiong qakdix? Zulaii jinwjingg qongw cingjing, jingbii, uanbuanw, qapp ciangjai. Jex ue uivue jinsit, jiongqibuew e venwjyr vutqed ee lunrsuad. Anwjnuaw tangx qongw Zulaii si qongw jinsit ue :ee? Brang liw sur dua juvix qra gunw jiaxee guduu jipdiok :ee kaisi."

(Shurangama Sutra, Volume 4 --35)

Ánanda said to the Buddha, "World Honored One, as the Buddha has said, ‘The resolve for enlightenment on the cause-ground which seeks the eternal must be in mutual accord with the ground of fruition. World Honored One, the ground of fruition is Bodhi; Nirvana: True Suchness; the Buddha Nature; the Amala-Consciousness; the Empty Treasury of the Thus Come One; the great Perfect Mirror-Wisdom. But although it is called by these seven names, it is pure and perfect; its substance is enduring, like royal vajra, eternal and indestructible. If the seeing, hearing, and the rest are ultimately devoid of substance apart from light and darkness, movement and stillness, and penetration and obstruction and the rest then they would be like thoughts which, apart from immediate sense-objects, do not exist at all. How could an ultimate Annihilationism like that be a cause by which one cultivates in the hope of obtaining the Thus Come Ones’ seven-fold eternal fruition? World Honored One, if seeing is ultimately empty apart from light and darkness, just as thoughts cease of themselves in the absence of any immediate sense object. Then my comparisons become circular, and no matter how carefully I search, there seems to be no such thing as my mind or what pertains to it. Just what should be used to seek the Unsurpassed Enlightenment? The Thus Come One previously referred to a tranquil essence, perfect and eternal. His present contradiction defies belief and is resort to idle theorizing. How can the Thus Come One’s words be true and actual? I only hope the Buddha will let fall his great compassion and instruct us who do not understand and who are holding on tightly."

(楞嚴經卷第四之35)

阿難白佛言。世尊。如佛說言。因地覺心。欲求常住。要與果位名目相應。世尊。如果位中。菩提。 涅槃。真如。佛性。菴摩羅識。空如來藏。大圓鏡智。是七種名。稱謂雖別。清淨圓滿。體性堅凝。如金剛王。常住不壞。若此見聽。離於明暗動靜通塞。畢竟無 體。猶如念心。離於前塵。本無所有。云何將此畢竟斷滅以為修因。欲獲如來七常住果。世尊。若離明暗。見畢竟空。如無前塵。念自性滅。進退循環。微細推求。 本無我心及我心所。將誰立因求無上覺。如來先說湛精圓常。違越誠言。終成戲論。云何如來真實語者。惟垂大慈。開我蒙悕。

Shurangama Qingx (sir-34)

"Ananda, dyrr kywviw hiaxee sewqanlangg dirr bagjiux jurjip qnir. Narr qiyr ix qinw qinw qra bagjiux vangr kreh, oamr ee jongrhongw dyrr henxhen dirr binrtaujingg. Lak xee qinkir oamr, tauu qapp kax iarr siysiangg. Hitt xee langg iong ciuw srunn sintew guarbin sec jit linr. Ix suizenn knuar be diyc, tauu qapp kax it'id tangx hunven, zinrdix qapp qakdix qangrkuanw. Knikib qongbingg tangx knuar .qnir. Dirr oamr dyrr knuar be diyc. Byy qongbingg qaqi huad qongbingg, anxnex soxu oamr ee jongrhongw ingxuanw be oamr. Qindinn qacc siaubet, bingqngx ee qakdix anwjnuaw berdangr vniwjniaa uanbuanw bibiau?"

(Shurangama Sutra, Volume 4 --34) 

"Ánanda, consider a person who has confined seeing to his eyes. If you suddenly have him close his eyes, he will see darkness before him. The six organs will be enveloped in total darkness. From head to toe he will experience that. If the person traces the shape of external things with his hands, then even though he cannot see, he can recognize someone from head and toe. Enlightenment is also like that. If light were the condition requisite for seeing, then darkness would bring the absence of seeing. But to perceive without light would mean that no dark manifestation could obscure the seeing. Once the organs and objects suddenly melt away, how could the enlightened brightness that results be anything but perfect and wonderful?" 

(楞嚴經卷第四之34)

阿難。如彼世人聚見於眼。若令急合。暗相現前。六根黯然。頭足相類。彼人以手循體外繞。彼雖不見。頭足一辨。知覺是同。緣見因明。暗成無見。不明自發。則諸暗相永不能昏。根塵既銷。云何覺明不成圓妙。